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Entered, according to Act of Congress, in the year 1878, by 

HENRY PALMIERI, 

in the office of the Librarian of Congress, at Washington, D. C. 






r 



BEHOLD! 

The Naked Truth 



DEDICATED TO THE CREDULOUS. 

- 

Very respectfully by AMERICUS. 



If men would see things as they are, 
From Truth they would not venture far 
Nor would they speculate in doubt, 
And wander on that dangerous route, 
Where romance and illusions vain 
Produce few pleasures and much pain ; 
By argument it must appear 
That Truth is always good to hear ; 
'Tis everywhere, yet seen by few, 
The Truth is old, but always new. 



Rising to a prominence, upon the highway of society, 
and abandoning for a while the normal weight of prej- 
udice ; we will contemplate that motley crowd known 
as humanity, with a neutral appreciation. We will 
sketch roughly apparent causes and effects, leaving to 
time and study Reform's ungrateful task. In recalling 
facts that are too carelessly waived by human interests, 
we remove from the mental observation that cataract 
produced by ignorance, immoderation and avarice. 



4 Behold! the Naked Truth. 

Axiom i — (Men Jiving under a social regime are des- 
picable enemies, who would eat each other were it not for 
the laws restriction). 

This enmity is caused by physical and mental ine- 
quality, by a variety of tastes, prejudices, convictions- 
and passions, by a universal craving for fortune, by the 
disappointment of the unsuccessful, and the contempt 
of the fortunate ; by pride, selfishness, avarice, dis- 
honesty, immorality, immoderation, intolerance, in- 
temperance and jealousy. In society men work 
for an independence (an income which will support 
them in inactivity); perhaps one in five thousand suc- 
ceeds ; yet ail do strenuously pitch in, and in this- 
human melee, wherein the meaner traits of nature are 
elaborately depictured, men have recourse to dastard 
measures to obtain their purposes, and he who falls is- 
trampled on, to death. We maintain, that under such 
conditions, protestations of love and good faith, prof- 
fered by the contestants, appear at once inconsistent,, 
insincere and absurd. Therefore, 

Axiom 2 — {A frank a? id fair enemy is preferable to a. 
hypocritical friend) . 

And we would favor laws which regard society as a 
great battle-field, rather than a loving brotherhood. 
It takes a long time to discover whether a man is 
worthy of our love, and in attempting to reach that 
state of admiration, love or esteem, we are apt to 
stumble over many of his deformities. Another great 
obstacle in the way of brotherly love is jealousy arising 
from the fact that — 

Axiom 3 — (Men are not alike, and consequently are not 

equal). 

This axiom is very universally ignored, and men 
with a marvellous assurance, prompted by an' ignorance 



Behold ! the Naked Truth. 5 

of facts, imagine, because they possess an accomplish- 
ment or two more than the dumb brute, that they, 
all of them, are lords of the creation. This error is 
greatly encouraged by the religious maxim that says, 
"The first shall be last, and the last shall be first." 
Men laboring under this impression look upon their 
superiors, if not with defiance, at least with contempt. 

Axiom 4 — {Human pride bends with repugnance before 
a natural superiority'). 

That is, a superiority inherited by the offspring of a 
progressive family. It requires no extensive argu-. 
ment to explain the difference which establishes the 
inequality of men, and only those whose imagination 
is agreeably subservient to their pride will attempt to 
disprove it. 

Axiom 5 — {He is inconsistent, ivho, claiming to be 
better than some, insists upon having no superiors). 

It will not do for men to assume their credentials by 
anticipating a post-mortem letter of credit or diploma, 
and in this particular the Church makes a grievous 
error. It is absurd to suppose that death, which anni- 
hilates the physical, should add strength to the mental 
powers. And if a creature loses nothing of the latter 
influence in death, it certainly cannot increase its value 
or force by such a metamorphosis. 



CHAPTER II. 

MORALITY. 

Axiom 6 — (Morality is the dividing line between civili- 
zation and barbarism). 

Morality is as essential to* the maintenance of 
society as food is to the body, without it society per- 
1* 



6 Behold ! the Baked Truth. 

ishes. Morality is, in fact, a social invention ; it is a 
principle unknown to man in his primitive state ; it is- 
a restriction upon animal propensities, and establishes 
the order of family, upon which society is based. 

Axiom 7 — (Morality depends upon the virtue of 
woman). 

Therefore virtue is a social necessity — (feminine 
virtue) — and every reasonable means should be adopted 
to encourage virtue on the part of woman. It is ob- 
vious that Mormonism, or polygamy, is detrimental to 
.society ; whether recognized as legal or proclaimed 
illegal, its pernicious effects are to destroy the bonds of 
the family and demoralize society. 

Axiom 8 — (Monogamy is indispensable to morality). 

Virtue is a principle that concerns both the mental 
and physical systems ; it is inspired by a variety of 
influences, and governed by circumstances. 

Axiom 9 — (Fortunate is the virtuous woman). 

We say fortunate, because her virtue is more the 
result of favorable circumstances governing her life 
than the effect of her individual powers, supported by 
honor, faith or honesty. Some one has said that virtue 
had its price, we will say that — 

Axiom 10 — (Virtue depends upon circumstances that 
influence the career of the individual) . 

And these circumstances will be partially governed 
by the mental and physical condition of the subject. 
A woman may be, physicially speaking, virtuous, yet 
morally impure, unchaste, handled. There is so little 
physical virtue in men that we merely allude to it as 
an eccentricitv. 



Behold! the Naked Truth. 7 

Axiom ii — {Virtue is a measure of precaution, based 
upon a physical susceptibility to compromise) . 

Were it not for this risk, the standard of virtue would 
undoubtedly deteriorate. There is great hypocrisy- 
mingled with virtue, and we not unfrequently see in- 
stances where a hypercritical virtue has ventured in 
obscenity to the verge of violation. Why such subjects 
succeed in deceiving the public and in commanding 
respect, is a question for study. If to be virtuous is 
not to compromise one's self, why then, we may find 
ourselves doing homage to a communiiy of harlots^, 
respecting them for a superficial semblance of virtue ! 



CHAPTER II. 

Axiom 12 — {Immorality must be exposed, branded, 
shown up ; if you conceal it you encourage its commerce). 

Let those scrupulous reformers who will not see the 
cancer that is eating the vitals of society, because 
they are too modest or too religious, pass aside, then 
grasp the filthy cover that conceals the vice and fling 
the leprous flesh before the public gaze, so that men 
may be disgusted and avoid its contagion. 

Axiom 13 — (Secresy is the cloak of shame; tear it asun- 
der, rend it to shreds, and make a carrion of that living 
cancer for vultures, not for men to feast upon). 

There is much to be said of virtue ; it is related to 
modesty, but modesty is a principle purely conven- 
tional, when we consider it superficially ; in fact it 
may be said that — 



S Behold! the Naked Truth. 

Axiom 14 — {Modesty is a fashion worn by virtue). 

Modesty, therefore, presents different phases at dif- 
ferent periods and by different people ; the deport- 
ment and dress of our great grandmothers would no 
doubt excite considerable criticism if they were imme- 
diately revived ; and, on the other hand, those venerable 
grandmothers would be not a little shocked could they 
but witness the style of some of our fashionable 
ladies. 

Axiom 15 — (People with licentious proclivities are not 
competent judges in questions concernmg modesty) . 

For they imagine that that which excites their passions 
must necessarily move the balance of the world in' the 
same manner, and thus we find a so-called Society for the 
Prevention of Crime placing an embargo upon certain 
works of art, because, in the opinion of ignorant and 
intolerant fanatics, incapable of forgetting for a mo- 
ment «their animal lust to contemplate the beautiful, 
such works of art are an incentive for immorality. 

It is to be regretted that the law should tolerate 
these absurd usurpations of power and breaches of 
common sense. The suppression of obscene litera- 
ture is strongly to be encouraged, as well as all im- 
moral commerce, the proof, however, should be posi- 
tive and not imaginary. No law has a right to venture 
its jurisdiction upon unknown premises, nor should 
men be permitted to insult art by an ignorant appre- 
ciation of its value, a vulgar interpretation of its 
design, and an intolerant and absurd conception of its 
spirit, 

Axiom 16 —(Obscenity, in the true acceptation of the 
word, is that ivhich bears upon its face a flagrante delicto 
in the conception of immorality). 



Behold ! the Naked Truth. 9 

CHAPTER III. 

THE LAW. 

Axiom 17 — {Equality before the law is a hackneyed 
fallacy). 

Laws are established for the protection of individ- 
uals ; to what extent they have failed in the performance 
of this duty many of us are painfully aware. What 
matters it to the people that the law should be framed 
in equity, wisdom and justice, when it does not pro- 
tect them. 

Axiom 18 — (The law protects only those who can- 
pay for its services . 

And in this enlightened age the law offers to the 
speculator, the capitalist, and the politician, a fat field 
for fraudulent and remunerative exploits. 

Axiom 19 — {The law bends subserviently to bribery, 
legislation is manufactured by the yard, and peddled out 
to the people at an immense cost to them). 

When we consider the Electoral Commission im- 
broglio of infamous record, perpetrated by a league 
of traitors upon the people, we are convinced of the 
absurdity of expecting justice when we cannot pay for 
it. When we find the partisan stubbornness of eight 
men who were supposed to be wise and virtuous and 
honorable, kicking the law and common sense about, 
merely to win their game ; then we can say — 

Axiom 20 — (The law is a farce, played as it is paid 
for). 

When we see prominent judges, eminent lawyers, 
sell their reason, their honor and their (so called) 



10 Behold! the Naked Truth. 

country, for considerations, we cannot smile in antici- 
pation of justice, and we lose any faith we might have 
had in the law. Ah, ye wise heads ; ye incomprehensible 
intellects; ye inviolate wisdoms; ye honors, " do not 
shake your hoary locks at us." When you indorse 
absurdities and lies you damn yourselves in the esti- 
mation of intelligent people; ay, e'en though you sat 
in the chair of State. 

Thus we find the law and its brokers ; it is a thing 
to buy and sell, as they are. He who can pay for it is 
favored at the expense, perhaps, of a legal claim. This 
conclusion is, indeed, distressing. Great thieves and 
murderers laugh at the people, and protected by the 
law, they castigate the multitude with the rope that 
should hang them, by rights. The people can never 
hope to benefit or be protected by the law, until they 
appoint a committee, paid by public funds, whose duty 
it shall be to protect the public in general, and indi- 
viduals in particular. Such a committee should exist 
in every large city, at least, upon it civil rights depend. 

Axiom 21 — {The advantages of suffrage are chimerical 
when justice is disposed of, for considerations beyond the 
reach of the people) . 

The State should remedy this deficiency. 

Axiom 22 — (Great authorities and a credulous public 
are often fools and fooled). 

Men are unfortunately inclined to bow before an 
apparent authority without understanding it. While 
listening to an eloquence that argues questions beyond 
the comprehension, men are apt to give credit to the 
argument. This confidence may be attributed, first to 
the inability they experience to disprove the argument ; 
secondly, to a desire not to expose their ignorance of 



Behold! the Naked Truth. 11 

the case in point ; thirdly, to a blind and romantic 
partiality for incomprehensibilities. So men applaud 
that which they do not understand, and frequently 
indorse an orator because he, in an absurd dis- 
course, has emphasized his points adroitly. If men, 
influenced by such a fascination, were to consider 
a moment the grounds upon which the orator erects 
his monument of eloquence, they would blush at 
their credulity. Most of these political or religious 
orators treat of subjects that do not admit of proof. 
Their object is to work upon human animosities, 
sympathies and superstitions, and manipulate from a 
credulous multitude a flattering approbation and a 
careless and lucrative generosity. They invariably 
succeed. Religious and political orators all have re- 
source to this ingenious subterfuge of incomprehen- 
sibility, for — 

Axiom 23 — {Mystery is appetising food for credulous 
digestion). 

And the more man indulges in that diet the greater 
his craving for it. Mystery has governed men when all 
the powers combined could riot have subjected them, 
History records this fact a thousand times. 



CHAPTER IV. • 

LABOR AND CAPITAL. 

Axiom 24 — (Capital is the offspring of labor, it is con- 
spicuously noted for its mairicidal proclivities). 

Society may be divided into two important bodies, 
viz. : the producing element and the trading element. 



12 Behold! the Naked Truth. 

The producers create value, and the agents dabble in 
it in a manner best suited to the pecuniary interests of 
the latter. 

Axiom 25 — [The producer s compensation for his\labor ; 
when compared with the profit or commission demanded and 
obtained by the agent, is as two is to ten). 

This disparity in the wages of the producer and 
agent causes a gradual bankruptcy of the former and 
an unreasonable accumulation of wealth by the latter. 
Centralization and monopoly follow, and the people 
are disfranchised. It must be observed that — 

Axiom 26 — [Centralization or the accumulation of val- 
ues is peculiar to man). 

It originates in an instinct (common even among 
the lower animals), that of provision for subsequent 
wants. 

Axiom 27 — [Men exhaust their eloquence in condemna- 
tion of centralization while doing their utmost to accumulate 
values for themselves). 

It appears to us that the most effective method that 
can be adopted to prevent centralization and monop- 
oly, is an increased taxation of capital, and the com- 
parative exemption of labor. For if the agent makes 
one hundred per cent when the producer barely 
makes twenty, why should not the agent pay the 
bulk of governmental expenditures ? As the, case stands 
now, the people support the government by the sweat 
of their brow, including the capitalists who are exempt- 
ed, because they hold their money (in bulk); they are 
bondholders. 



Behold! the Naked Truth. 13 

Axiom 28 — (The inequality in the distribution of profits 
has caused the great financial panics that have revolution- 
ized society). 

Men naturally seek the lightest work and highest 
wages, and the producers become agents and overcrowd 
our exchanges to speculate at the people's expense. 
There are too many agents ; the consequence is 
obvious. 

Axiom 29 — (A production is compelled to pay extrava- 
gant sinecures before reaching the consumer). 

If capital has its faults, labor is not blameless ; it 
follows the example of capital (in self-defense we ad- 
mit), and tries its hand at monopoly. Witness the la- 
bor leagues and unions that demoralize the workman 
and plunge his family into misery. 

Axiom 30 — {The compensation for labor can be regu- 
lated only by the laws of supply, demand and quality). 

It is plainly ridiculous to suppose that all men are 
entitled to the same wages. If " the laborer is worthy 
of his hire" he, nevertheless, is not worthy of any 
more pay than another laborer (equally proficient in 
his work) will accept. 

Axiom 31 — {Communism is a ghastly practical joke 
played upon common sense by fanatics'). 

Axiom 32 — (A republican despotism is perhaps the 
worst of tyrannies, for it places the whip in the hands of a 
rabble). 

Axiom ^ — (All acquirements are progressive, force 
them, you produce an abortion, and society is revolutionized). 

Axiom 34 — (Men can enjoy liberty only upon the con- 
dition that they will respect a law of progress governed by 
lime and labor). 

2 



14 Behold! the Naked Truth. 

Axiom 35 — {If all men were to-day equal and alike 
menially \ physically, financially, socially, to-morrow there 
would not be found two who could be equally compared in 
all particulars). 

Owing to the present customs in the markets of the 
world large fortunes are realized, and a corresponding 
amount of bankruptcy balances the commercial ledger. 
Centralization of capital is generally effected at the ex- 
pense of a large portion of the tax-paying element. 
Therefore, this centralization should bear the tax that 
would have been paid by those who have been bankrupt 
by that centralization. Take, for instance, all those 
monopolies which make a small trade impossible. How 
many taxpayers do they not ruin, thereby depriving the 
government of revenue? Why should not those mo- 
nopolies be compelled to pay the deficiency ? Tax 
capital by all means ; it is fair and equitable, and capital 
should be the last to complain of it. Tax government 
bonds ! Why not ? The government bond to-day is an 
unpatriotic favoritism shown to capitalists and foreigners 
at the expense of the taxpayers whose credit and labor 
alone sustain those bonds. If a man has been for- 
tunate enough to accumulate wealth, he should be 
compelled to pay taxes in proportion to his means, 
and not be allowed to avoid the performance of this 
duty by investing in exempted government paper, the 
interest of which comes from the taxpayers' labor. 

The periodical misunderstandings that occur be- 
tween labor and capital arise from faults on both sides, 
prompted by extravagance. Both ask too high wages 
for their services ; capital commences the row by de- 
manding an exorbitant rate of interest ; then labor 
perceiving the rapid accumulation of wealth, all de- 
rived from labor's toils, insists upon higher wages, for- 



Behold ! the Naked Truth. 15 

getting that this increase must come out of its own 
purse. Capital resists, and a siege is organized ; capi- 
tal has much to lose, labor but little, labor being idle ; 
capital receives no interest, in the meantime it is con- 
suming itself in various ways ; then comes the crisis 
and a general bankruptcy or decentralization ; capital 
is annihilated, but labor still lives to fire the last gun 
of reproach, after which it renews its work, starting 
afresh new foundations for its downfall. Oh, states- 
manship, where art thou in this case ! 



CHAPTER V. 

MONEY. 

To the present period, able scientists and political 
economists are arguing this question : What is money? 

Axiom 36 — {Money is the circulating representative of 
value received). 

Its face only should decide its actual worth upon the 
market, for — 

Axiom 37 — [The government alone has the right to 
establish its value, and if the market depreciates the govern- 
ment's money it dishonors its acceptance). 

It will appear at once unjust and unreasonable to 
compel a laborer (who accepts a hundred cents to-day 
for to-day's work), to be satisfied with ten cents' worth 
of bread (for his dollar) to-morrow. Yet that is what 
the market does. Speculators and thieves indorse 
the custom, but the people abhor it. 



16 Behold! the Naked Truth. 

Axiom 38 — {The intrinsic or market value of money 
caniiot be considered when we refer to its worth). 

Axiom 39 — {If money is to be considered merchandise, 
the government stamp is a subterfuge to ruin the people in 
the interest of speculators). 

Axiom 40 — ( Money is a moral obligation indorsed and 
protected by the government } otherwise the people would not 
accept it). 

Axiom 41 — {The face of money is a title, a nobility, a 
worth, granted to the vulgar metal by an accepted author- 
ity ; if you protest its face you dishonor the authority that 
created the title). 



CHAPTER VI. 

GOVERNMENT. 

Axiom 42 — {A government is an agreement based upon 
certain pri?iciples or precautionary measures, made by a 
community for the protection of individual rights). 

Of late years this axiom does not appear to have in- 
spired the administration of our affairs ; for the gov- 
ernment now seems to be at the command of rings^ 
monopolies and conspiracies. Witness the usurpations 
of Grant's administration ; witness its unconstitutional 
deportment, its unblushing and flagrant protection of 
public plunderers, and its illegal proceedings at the 
polls, which resulted in a national disgrace, the prac- 
tical disfranchisement of over a half a million voters. 

Axiom 43 — {If the government does not protect the 
individual in his rights he becomes a mere slave). 



Behold! the Naked Truth. 17 

Man is the animal which is most liable to be im- 
posed upon, for reasons which we have specified in the 
foregoing arguments. Man is liable to sickness, to 
poverty, to the intolerance, prejudice, and jealousy of 
his neighbor ; his death makes room for a competitor. 
If he has fortune his demise is generally smiled upon 
by his penurious relations or acquaintances. In short, 
a thousand trials afflict him, and he is constantly in 
need of protection. Government is instituted for 
that purpose ; it generally fails after a time. 

Axiom 44 — (No government can be fair, impartial and 
honest in its administration, unless its functionaries abstain 
from influencing or taking part in politics, directly or in- 
directly). 

Axiom 45 — (A public officer under a democratic govern- 
ment is a public servant, and by no means a leader), as is 
popularly and erroneously supposed. 

A public official is appointed and paid by public 
moneys to execute what is intended (at least) to be an 
impartial law, in an impartial manner. By what right, 
then, does he presume to favor one of his employers 
at the expense or detriment of another? 

Axiom 46 — {Upon talcing the oath of office, the public 
functionary should abandon all active interest in support of 
a party upon whose influence his tenure of office depends — he 
should not vote). 

Axiom 47 — (As men are not equal in any particular, 
universal or indiscriminate suffrage is a political error and 
an injustice to the intelligent and qualified voter). 

Axiom 48 — {Universal suffrage, as practised in the 
United States at this dale, tends to lower the political moral 
standard, and retards the progress of the people). 
2* 



18 Behold ! the Naked Truth. 

Axiom 49 — (The qualification for suffrage should be 
based upon an intelligent responsibility ; a pecuniary quali- 
fication is not practicable}. 

Axiom 50 — (A privilege which authorizes the cancel- 
lation of an honest and intelligent vote, by a dishonest and 
ignorant one, is an outrage upon civil rights). 

Axiom 51 — (An election nowadays amounts to a 
formidable confusion of tickets, and the result depends upon 
the decision of a handful of rogues, who buy and sell the 
people to the highest bidder). 

Axiom 52 — (A voter should at least understand the 
principles upon which his vote is based). 

Thousands of voters in this country are absolutely 
incapable of appreciating the distinction conferred 
upon them by their voice in the elections. They 
should not be permitted to vote until they can do so 
intelligently. 

SUFFRAGE. 

When we argue in behalf of the intelligent vote, we 
appeal to reason in the people's interests, for the peo- 
ple must continue to be subjected to the impositions 
of monopolies and rings, until they intelligently cast 
their votes. We by no means infer that every honest 
farmer or laborer must be well posted in the politics 
of the age; there is no reason, however, why every voter 
should not understand the platform or principles which 
his vote is intended to support. 

Axiom 53 — ( The vole is as essential to the people's lib- 
erty as drops of blood are to the physical system). 

Axiom 54 — (The vote must be sacred, inviolate — under 
no other condition can a democracy prosper). 



Behold! the Naked Truth. 19 

Axiom 55 — {The fall of republics is easily attributed to 
the pollution of the voter). 

Axiom 56 — (A man who will sell his vote is a traitor 
to his country, and a thief for he robs a legal vote of its 
power or voice, his being illegal). 

A man who has sold his vote should be disfranchised ; 
but this disgrace should not affect his children. 

PATRIOTISM WHAT'S THAT ? 

Axiom 57 — [Patriotism as interpreted by the world ap- : 
pears to consist in a vague respect or veneration for an in- 
describable something to be venerated). 

Many men never experience patriotism, excepting 
when a drum beats or a band plays, therefore we may 
say — 

Axiom 58 — [Patriotism appears to be an illusion which 
imposes upon the mind certain selfsac?'ificing duties to be 
performed, zvith no apparent coinpensation for such services). 

In fact, when we consult the motive for patriotism, 
we find men struggling their utmost to obtain what ! 
disfranchisement, misery, death. A handful of rogues 
quarrel, can't agree ; they employ the people to be 
patriotic, in other words to fight out and adjust their 
differences, either side of which aims at centralization 
and disfranchisement of the people at large. Oh, ye 
credulous victims to an imaginary duty, stretch your 
reasons to the limits of an argument, and know what 
you are fighting for. Ah ! you say you fight for your 
flag. And that flag is held by traitors over traitors ; e'en 
in its every fold, a traitor is concealed to assassinate 
your liberty, and justice with it. So ye fight for your 
flag ! Protect it first from knaves, lift it from the sink 



20 Behold! the Naked Truth. 

of iniquity into which monopolies have dragged it, 
place it beyond the reach of demagogues and specula- 
tors, then you may fight for a worthy motive, for then 
you fight for your interests. But now you fight not 
for your homes, not for your children, not for your 
happiness, nor for a brighter future. You fight (mark 
it well) for interests that oppress yours, for powers 
that are seeking your political ruin, to use you after- 
ward as beasts of burden. Beware, O ! ye patriots, 
beware, lest your patriotism should lead you into an 
ambuscade of traitors ! Find out what you are fighting 
for, then if you have to fight, do it with a vengeance; 
not for flags, not for music nor drums nor eloquence 
nor influences that move your sympathetic imagina- 
tion to folly, but fight ye for your interests, your rights 
and your future. That is patriotism indeed. Few 
men have understood its true import, and thousands 
have been led into a premature grave by imagining 
they were serving their country when in fact they were 
merely sacrificing their all for the ambition, avarice and 
lust of their enemies. 

communism . 

The world is inclined to jump at conclusions be- 
yond its reach. And if Communists have followed the 
world's example in this respect, and have fallen into 
the depths of fanaticism, they at least have for excuse 
a desperate misery, and they are more to be pitied 
than execrated. These men, abused and trampled on, 
know not the philosophy which teaches that a quiet, 
patient and intelligent resistance on the part of an 
overwhelming majority must finally operate the en- 
franchisement of the people and secure their rights. 



Behold! the Naked Truth. 21 

CHAPTER VI. 

INFLUENCE OF A STANDING ARMY. 

Axiom 59 — (A standing army is a living spectre that 
haunts the people' s freedom continually). 

Standing armies, from time immemorial, have 
proved dangerous to civil rights. They are an incen- 
tive for usurpation ; they demoralize the useful pur- 
suits of society, and encourage objectionable ideas 
among men. 

Axiom 60 — (An army is a machine governed by the 
word of command). 

That word may be uttered (as we have seen) through 
the foul breath of tyranny. 

Axiom 61 — (An army is a dangerous tool in the hands 
of one man). 

We know by the most unfortunate experiences, that 
the army in this country has trespassed unconstitution- 
ally upon the people's most sacred premises. This 
danger should be removed, and a judicious system 
adopted to maintain in each State a national militia 
for emergencies. 

Axiom 62 — (True freemen despise the uniform and 
the bombast of military organizations). 

Axiom 63 — (Military pursuits are essentially iticom- 
patible with democratic views and civil laws, and are often 
caricatures of valor) . 

courage. 

Axiom 64 — ( When it becomes necessary to allude to 
courage as a peculiarity, it is at a premium). 

Love, devotion, gratitude, honor, pride, vanity, fanat- 
icism, avarice, romance, fear — all contribute. 



22 Behold ! the Naked Truth. 

Axiom 65 — [Courage is inspired by various influences). 

Axiom 66 — [Many so-called acts of courage are, in 
fact, the result of an ignorance of attending dangers). 

Axiom 67 — [Many so-called heroic acts are prompted by 
a fear of greater dangers than said acts can experience). 

Axiom 68 — [Under aggravating circumstances, the 
meanest coward is capable of immortalizing his name by an 
heroic act). 

It is not a little amusing to examine the gold-top 
and brass-button courage that perambulates under the 
title of officer. These fellows are absolutely impressed 
with the exorbitant conviction that every one whose 
curiosity they excite, is admiring them for some sup- 
posed act of valor accomplished. These curious fel- 
lows, were they to read more closely in the public gaze, 
would translate therefrom, the following apostrophe : 
''What in the devil are you looking about here for? 
Where are the Indians ? Go scalp them. Get to 
work." And, " What does the government pay you to 
loaf about as a perambulating automaton?" &c, &c. 

Physically big officers, particularly, are very funny 
with their imperious, insinuating ways ; they appear to 
much better effect than small men. One naturally 
surmises the advantages which these big men offer as 
a target. 

duellists. 

A duellist is either a fool, a coward, or both at once. 
The propensity of retaliation is natural, and has its 
merit when influenced by the spontaneous impulse of 
indignation ; but when it is governed by calculation, 
it appears as we may term it, a secondary symptom 



Behold! the Waked Truth. 23 

that bears upon it the imprint of murder, and is abhor- 
rent to reason. 

The code of honor is a fanaticism unworthy of con- 
sideration, for the only possible excuse that can be ad- 
vanced for manslaughter is passion ; remove that ex- 
cuse, and murder will brand the act, and make it hor- 
rible. 

If a man challenges you, thrash him if you can, if 
you cannot, make the attempt at least, that is, provid- 
ing his case deserves your notice, for the provocation 
of some men may appear as the braying of an ass or 
the snarl of a dog 



CHAPTER VII. 

THE CHURCH AND STATE. 

Axiom 69 — {The Church and- Stat, 1 should be stran- 
gers). 

For there is one State and one thousand religions. 
Religion governs men by appealing to their faith, 
whereas the State governs men by force. 

Axiom 70 — ( Two acts of faith, although they may be 
the antipodes of each other, will weigh the same in the scales 
of justice and common sense). 

With due respect to all religious convictions, and 
considering their various alleged credentials carefully, 
we fail to discover what right any particular one or 
more creeds have to interfere with or influence a 
national administration. 



Behold! the Naked Truth. 

Axiom 71 — (If a religion expects immunity from the 
government, why should that religion interfere with said 
government) P 

The government is bound to respect all religious con- 
victions, and no preference can be shown to any par- 
ticular creed. Religion has proved valuable to society, 
and has, perhaps, done more for morality than all 
other influences, yet what crimes have not been perpe- 
trated in its name. 

Axiom 72 — (A man cannot think with the brains of his 
neighbor'); therefore — 

Axiom 73 — (The introduction of a religious doctrine in 
a de?nocratic government is an usurpation and an injustice 
to many citize?is. This should be carefully avoided) .. 

It is greatly to be regretted that — 

Axiom 74 — (Intolerance seems to be the natural appen- 
dage to religion) and we may attribute to its influence 
the distressing contests that characterize the Church's 
sanguinary career. 

Axiom 75 — (The Christian Church claims charity as its 
foundation, yet mark its arbitrary and imperious decrees). 

Axiom 76 — (If is indeed difficult to discover what a 
mans convictions have to do with facts). 

Axiom 77 — (No law has the right to discriminate in 
preference of one or more convictions to the detriment of 
others), under these conditions only, can perfect relig- 
ious freedom be realized. 

Axiom 78 — (Ihe civil law is constitutionally bound to 
protect all religious laws that have not a direct immoral 
tendency — such as the Mormon law, which has a decided 
immoral effect upon society). 



Behold! the Naked Truth. 25 

CHAPTER VIII. 

IMMODERATION, INTOLERANCE, INTEMPERANCE. 

When we consider the recent action of the tem- 
perance ring in New York, we are convinced that this 
ring is more intemperate than the people they annoy. 
We find these monomaniacs of temperance chronic 
inebriates, for they are continually immoderate and 
intolerant. It appears to us that — 

Axiom 79 — {The magnitude of a crime should be meas- 
ured by its effects upo?i society) . 

We maintain that — 

Axiom 80 — [Intolerance and immoderation have always 
proved the forerunners to revolution). 

Whereas artificial intemperance or intoxication af- 
fects individuals only. 

Of course we deplore the sad effects produced upon 
society by artificial intemperance, and we appreciate 
fully the misery that falls heir to drunkenness. At the 
same time, between the evil of intoxication and that 
of intolerance, we should rather bear with the former; 
for— 

Axiom 81 — [A licensed intolerance is the death-rattle of 
freedom). 

Axiom 82 — [Temperance and morality may be preached, 
but no law can constitutionally enforce those virtues). 

All fair and well-balanced minds must condemn 
the impertinent outrages perpetrated upon the people 
by the fanaticism of temperance monomaniacs. The 
usurpations of this (league of idiots) are as unwar- 
ranted as they are distasteful to the people. Their 



26 Behold ! the Naked Truth. 

knowledge of human nature is very limited, and their 
insolence is extravagantly developed. 

The notorious infringement upon civil rights, known 
as the Sunday Prohibitory law, is as abortive in its 
proposed effects, as it is unconstitutional ; and yet the 
same is permitted to exist. This (modern inquisition) 
has its parallel in the auto-da-fes of history's darkest 
age. Then they questioned a man's religion ; now 
they inquire both into his religious convictions and 
his diet. We would advise reform among the natural 
inebriates first, and the artificial inebriates after- 
wards. The former are tyrants, the latter beasts. 

Axiom 83 — (Artificial or alcoholic intoxication paralyzes 
the mental and physical systems, and consequently destroys 
life). 

Axiom 84 — (Mans love for sleep is the original incen- 
tive for intoxication). 

We may easily trace that dangerous vice to the love 
of sleep. 

Axiom 85 — (Sleep is the most popular panacea for 
mental distress, and man in his affliction has recourse to it 
for relief). 

Un r ortunately this comfort, sought in oblivion, canro' 
always be effected by natural means, therefore men use 
alcohol, opiates and other drugs. 

Axiom 86 — (As man delights in dreams and illusions 
so does he find pleasure in plunging his senses into the cap- 
tivating mists of drunkenness, een to die there). 

Axiom 87 — (Suffering bears closer relation to reality 
than does pleasure) ; therefore — 

AxroM 88 — (Intoxication, ivhich creates illusion, or a 
disturbance of reason, has more affinity for fleasure than 
for pain). 



Behold ! the Naked Truth. 27 

Those who are happy indulge in intoxication as a 
luxury, whereas those who are unhappy fall into 
drunkenness to forget that they are miserable. 

Axiom 89 — ('Tis the first drop that overflows the inebri- 
ates cup). 

A consummate drunkard starts his flame with a 
drink. The second and subsequent drinks pass the 
limits of moderation and make a beast of him, 

Axiom 90 — {Few drunkards can take one drink only, 
■and the first is always an appetizer for a second one). 

Axiom 91 — (If you can satisfy an inebriate by practi- 
cal demonstration that his immoderation is killing him, he 
will modify his thirst). 

Axiom 92 — (The medical faculty can do much to pre- 
vent the increase of drunkenness . Temperance societies 
have increased the vice) . 

For, where they have made one convert, they have 
nominated many candidates for the disgraceful office 
of intemperance. 

The water flowing from (the very few public foun- 
tains) is not drinkable. A thirsty traveller is compelled 
to beg a drink of water, at those (execrable bars) or go 
without a drink. How much do ice fountains cost ? 
and what do the people pay for a temperance lecture ? 
• O ! ye temperance reformers. 



CHAPTER IX. 

THE PRESS AND THE PEOPLE. 

Axiom 93 — (A free press is an ambiguous term applied 
io a licensed monopoly). 



28 Behold! the Naked Truth. 

Axiom 94 — {The press does not represent thevoxpopuli, 
for it is compelled to cater to the interests of religious, politi- 
cal and financial authorities). 

These influences own the American press, which, 
of all presses, is considered the most independent. 

Axiom 95 — {The press ignores the peoples grievances 
and protests, unless it can derive profit by indorsing the 
same). 

Axiom 96 — ( The press is patriotic when it pays to be so). 

If the bondholders' interests are attacked, at once 
the entire press is wrapt in the flames of an eloquent 
indignation. If, on the other hand, the people are per- 
secuted, perishing under the weight of centralization, 
monopoly and treason, the press is silent, choked with 
an ingot of gold. 

Axiom 97 — {A well managed coalition of the press can 
hold the people in absolute bondage by an ingenious misrepre- 
sentation of facts ;) let the people beware of this growing 
danger that threatens them. 

We would ask why the press devotes hundreds of 
its valuable columns to the European travels of Mr. 
Grant. Who pays for it, and who cares for it ? That 
is the question. Do the misdeeds of a man and the 
people's contempt for him authorize this expensive dis- 
play on the part of the press ? That is the question. 

The press has in its past records the most unenvi- 
able facts regarding Mr. Grant and his fraudulent ad- 
ministration. Many of its editorials condemn the man 
openly for usurpation of power, for protecting public 
thieves, and for various unconstitutional acts. Indeed, 
the infamous Electoral Commission fraud is attributed 



Behold! the Naked Truth. 29 

to the fact that Grant was ready to back the traitors 
with the army. Notwithstanding these serious accu- 
sations the press makes a political sommersault and 
. blows Grant's trumpet with a vengeance. Who pays for 
this editorial display ? That's the question. At times 
the press makes eloquently patriotic efforts. Beware ! 
you will find behind it a political speculation, a scheme 
in the interest of monopoly and capital. 

Axiom 98 — {Unless the people support their own 
medium they must continue to ~be led by that commer- 
cial monopoly called A??ierican Free Press). 

There should be at least one journal in a large city, 
supported by taxation, to supply the people with facts, 
the managers of which should be elected. By these 
means, a tolerable representation of the truth might be 
obtained, and the interests of the public protected. 

Ah ! will the press blow the trumpet of a man who 
would in all probability have been impeached had 
the people been represented in Congress ? Ah ! will 
the press lie to the world, and misrepresent public 
opinion ? Then we will proclaim the naked truth, and 
say that Grant was an accident as a General, and an 
abominable failure as an executive; the latter fact 
which he himself admitted. Many living proofs cor- 
roborate this statement, and stare a lying press quite 
out of countenance. The memory of an abused peo- 
ple will survive political fraud; for, says the pcet and 
philosopher, ci The evils that men do live after thern." 
And the administration of that man is illustrated viv- 
idly in our mind by disgusting pictures, wherein tyranny 
and a debauchery of political morality are conspicu- 
ously prominent. 

3* 



30 Behold! the Naked Truth. 

CHAPTER X. 

HISTORY ITS BONDSMEN. 

Most men do swear by history, and think 

They might as well believe when they can't prove 

That it is false ; so they accent as facts, 

A multitude of feats that ne'er took place, 

That bear a contradiction on their face. 

That book so prized as a rich legacy 

Pequeathed to future by the past, 

Would prove that science is a fallacy. 

Yet history to science mil t bow at last. 

When we consider the manner in which facts are 
distorted in this age, to satisfy the sympathies and 
animosities of special interests; when all our facilities for 
recording truths are of no practical avail ; when the 
press and the telegraph are manipulated in the service 
of monoply, we may at least fairly presume that history 
has been written, not more carefully in the dark and 
uncertain past, {than it can be written) in this enlight- 
ened and progressive era. (So we are sceptical). 

Axiom 99 — {History is useful so far only as it 
concerns the arts and sciences). 

Axiom 100 — {Probably more than half of his- 
tory's details are mere fabrications, exaggerations 
or untruths), and — 

Axiom 101 — {The very transgressions of men are 
construed as virtues ; honors are showered upon the 
heads of the guilty, and well paid partisans write 
up flagrant lies, to be served up to posterity as 
historical facts). 

So much for history. Let the credulous revel in the 
extravagance of their faith, and teach us history with 
sober faces ; but we will point to modern specimens 



Behold! the Naked Truth. 31 

of records, then they must lose that soberness of coun- 
tenance, and laugh with us at fiction. 

Behold ! a great historian before you. He will tell 
you all about the past, just every event 'in all the 
peculiarity of its detail. Mark you ! he tells you all 
this. Can he swear to it ? That's the question. If 
what he wants you to believe is unworthy of his oath, 
why does it deserve your credulity? Answer it who 
can. Then again we fail to appreciate the benefit to 
be derived by men in knowing precisely the every 
crimes and virtues of their predecessors. Does this 
knowledge affect the morals of the age ? Does it im- 
prove our commerce ? Does it benefit society ? We 
do not believe it. Let those who choose to place their 
faith implicitly in records of the past, point out therein 
a useful phase, and we will show a thousand pretexts 
for the vengeance of races, on account of recorded 
outrages perpetrated upon their ancestors. 



CHAPTER XI. 

GENIUS CREATOR. 

Axiom 102 — (Genius is the creator of all but 
nature). 

The world's Prometheus. 

Axiom 103 — (Genius is the great preceptor of the 
tvorld, generous, careless, and always imposed 
vpon). 

Axiom 104 — (Genius is a universal catspaw. 
Capital is the monkey) . 

u Look at that fable once more." 



32 Behold! the Naked Truth. 

The arts and sciences are dependent upon genius. 
Labor progresses under its guidance, and yet genius 
is the poorest paid of all. The ignorant despise it, 
though supported by it. The wise benefit by it, and 
swindle it afterward. Why genius should be so ill- 
used surpasses comprehension, but such is the case. 

The majority appear to be impressed with the idea 
that conclusions resulting from the most difficult 
and painful mental labor should be common property. 
Take, for instance, the most useful discoveries made in 
the arts and sciences; now contemplate their originators, 
and this is the spectacle that stares society in the face as a 
living reproach for human ingratitude. The inven- 
tion is sovereign, creates millions, moves the entire 
world ; the inventor lies in a corner on manure, and 
•spit upon. The father starves while his progeny gov- 
erns society as does a monirch. 

This fact is so well known, this injustice is so fre- 
quently repeated, and the exceptions so rare that any 
argument thereon is quite superfluous. We would, 
however, speak a word in behalf of genius, the spirit 
of humanity, without which labor is incompetent, and 
upon which depends the existence of the future, for 
when genius ceases its labors then perishes society ; 
for— 

Axiom 105 — (Genius supplies the never ending 
■demands of progress). 

Stop those supplies, and society will retrograde into 
barbarism. As the public is determined to abuse 
genius, and as genius is incapable of protecting itself, 
we maintain that — 

Axiom 106 — [It is the plain and just duty of the 
government to protect genius). 



Behold ! the Naked Truth. 33 

And its present criminal neglect to perform this 
duly is an outrage upon its most valuable constituent, 
and its disgrace. We believe the Patent Office 
to be managed by a gang of incompetent politi- 
cal sinecurists, whose apparent occupation is to 
bleed inventors in a most unlawful and dishonest 
manner. But why should we look for purity in 
that department, when the others are political sew- 
ers through which partisan filth must flow ? 



CHAPTER XII. 

APPRECIATION. 

Axiom 107 — (Happiness consists in the estima- 
tion of effects by individual appreciation). 

Axiom 108 — {Anticipation is the better half of 
happiness). 

Axiom 109 — (The estimation of pleasure is based 
upon comparisons with past experiences). 

Axiom i 10 — ( We feel the ivant of that only which 
we have once possessed). 

Axiom hi — (A competency for one is penury for 
another). 

Axiom 112 — (Both prosperity and poverty have 
their exaggerations, and much of each of these con- 
ditions are imaginary). 

Axiom 113 — (To appreciate perfectly the mental 
povjcrs of a neighbor yon must be able to think 
with his intellect, for no outward effect will ever 
translate the mind completely). 



34 Behold! the Naked Truth. 

Axiom 114 — {There will he as many appreciations 
placed upon an effect as titer e are differences of 
judgment upon the subject). 

And those differences in judgment are influenced 
principally by different degrees of intelligence, reason, 
experience, illusion, prejudice, interest, passion, and 
other human peculiarities. 



CHAPTER XIII. 

REASON AND FANCY. 

There are two powers that govern men. 
Conies reason first of all ; and then 
Illusions in their bright array 
Bedazz'.e facts and lead astray. 

Axiom 115 — {Life is a perpetual struggle between 
reason and fancy). 

Axiom 116 — {Reason is a clear, intelligent and un- 
biased appreciation of facts). 

Axiom 117 — {Fancy is a speadation in the cause 
of appearances). 

That is to say, an imaginary solution of an un- 
known cause. 

Axiom 118 — {A person may be reasonable upon 
some topics and a semi-lunatic upon others). 

Axiom 119 — {Fanaticism builds castles in the air 
and looks upon them as its personal property). 

Is it not surprising that miserable humanity, while 
grovelling in filth and ignorance, should borrow fancy's 
wings and soar upon a mere zephyr ? 



Behold ! the Naked Truth. 35 

Axiom 12c — {The argument advanced by ignorance 
in support of its illusions is based upon the pica that 
those illusions cannot be disproved). 

Upon those grounds all eccentricities are regular. 

Axiom 121 — (The most prodigious intellect will 
lose its credit when it ventures in undiscovered 

regions). 

Axiom r22 — (Memory has done more to disturb 
the reason than all other influences), for — 

Axiom 123 — (Memory is the great incomprehen- 
sible that will continue to puzzle men until the end 
of time). 

Axiom 124 — (Memory is photographer to the 
senses). 

When men live a great deal, they have vast galleries 
in their mind. The pictures are placed indiscrimin- 
ately. In this confusion, dreams originate, men be- 
come intoxicated with those dreams, and revel in 
absurdities. 

Axiom 125 — (After a protracted indulgence in 
dreams, men form romances in their minds, and 
sioear by them). 

Axiom 126 — (To memory may be attributed the 
theory of a hereafter). 

For man sees memory survive all other principles of 
force, and he inclines to the belief that after death 
that memory still lives ; it is the great incomprehen- 
sible, and men rank it with supernatural powers. 
How near to truth this supposition is, we will not 
argue now. 



36 Behold ! the flaked Truth. 

Axiom 127 — {Illusion is a romance which has 
both guided and misled men according to the object it 
had in view) . 

EFFECT OF THE IMAGINATION. 

If the power which the imagination exercises over 
reason is decided and universal, it is none the less pos- 
itive in its relation to the physical system. All 
physicians will agree that the imagination of their pa- 
tients does not a little contribute to their recovery, and 
we have seen many instances, where very ill persons 
were cured, by imagining that a medicine was infallible, 
when, in fact, it possessed none of the properties attrib- 
uted to it. 

To this peculiarity we may ascribe the wonderful 
cures produced by the so-called holy waters or super- 
natural springs, which have operated such great cures. 
These cures are termed miracles by the faithful. 
The truth is, the water is ineffective ; perhaps a little 
hard, but the imagination of the patient, how powerful! 
that's what cured him, not the water, but his fervent 
belief that he would be cured. This conviction, 
working upon his nervous system like an electric cur- 
rent, produced a desirable change and effected the 
crisis for the better. All experiences will corroborate 
the above. 



CHAPTER XIV. 

INCONSISTENCIES. 

Axiom 128 — (Moralists are not necessarily moral 
men). 



Behold ! the Naked Truth. 37 

Axiom 129 — {Preachers seldom practice what they 
preach). 

Axiom i 30 — {Reformers frequently propose remedies 
ivhich are more dangerous to society than the diseases 
they would cure). 

Axiom 131 — {Those who, aiming at philosophy, 
place upon their persons unnecessary pain are fools 
and not philosophers). 

Axiom 132 — {True philosophy consists in a judic- 
ious management of the senses, an intelligent disposed 
of opportunities and a careful appreciation of and 
indulgence in human advantages). 

Axiom 133 — {Those so-called philosophers ivho 
lived in tubs, caves, and dungeons, upon the meanest 
food, wire fanatics and semi-lunatics). 

Axiom 134 — {There is no philosophy in making of 
life a continual contest between the mental and physical 
systems. They should be gracefully blended). 

Axiom 135 — {If intelligence and honesty are qual- 
ifications for suffrage women certainly have an un- 
questionable right to vote). 

Axiom 136 — {The question of physical virtue can 
alone be advanced in support of a privilege to be shown 
to^one sex and denied to the other) . 

WOMAN SUFFRAGE. 

Axiom 137 — {The denied of suffrage to women is 
an inconsistency which stinks of masculine intoler- 
ance). 

Mark that clumsy hoard of masculine ignorance, 
with nothing but its sex to credit it, proclaiming its 
rsovereignty over an enlightened female community ! 
4 



38 Behold ! the Naked Truth. 

On one side a mere beast brays like an ass to convince 
the world that it is a man, alone entitled to a voice in 
the administration of national affairs, on the other 
hand we have the refined, educated, industrious female, 
our mothers, who are denied a voice in the administra- 
tion of their property because of their sex ; a sex, by 
all odds, the most important of the two, though mill- 
ions of male lungs should vociferate the contrary. 

That the polls are not suitable places for women is 
the fault of corrupt regulation, which tolerates row- 
dyism, and a desecration of that sanctuary of freedom. 
That a woman has no right to a voice in an institution 
to the support of which she contributes so effectually, 
is an outrage perpetrated by those who can claim only 
the right of might : unless, indeed, to be superior is to 
tyrannize and steal, where no resistance is possible. We 
call that cowardice, men call it their right ; be it so, 
they are the losers after all. We would favor a consti- 
tutional law, imposing heavy penalty upon such speci- 
mens of human males who unsex themselves to rob 
women of their legal right to earn a livelihood. 

MALE AND FEMALE EMPLOYMENT. 

Among the various acts of meanness which make 
man's dominion over woman so tyrannical, we would 
point out his usurpation of certain pursuits which right- 
fully belong to the weaker sex, and upon which 
that sex is greatly dependent for support. 

Our men have criticised the Indian for making of 
their women beasts of burden, and yet how near 
do these very men imitate the savages they criticise. 
Nowadays we find men occupied at women's work in 
almost every branch of trade ; men have denied to wo- 
men fair wages merely because they are women, and then 



Behold! the Naked Truth. 39 

they rob the women of their work by becoming laun- 
dresses, nurses, &c. Such men should be hooted at and 
spanked in public. Behold the edifying picture of the 
burly male washing clothes and the poor widow pros- 
tituting herself to give bread to her children ! Talk 
not to us of your supremacy, ye clowns. 

Axiom 138 — (Age is not necessarily a criterion for 
experience). 

Axiom 139 — (Experience depends upon a variety of 
conditions, influenced by natural or acquired powers 
of 'observation, appreciation, judgment, and memory). 

Axiom 140 — (An old and erroneous maxim attribu- 
ting to age the sole credit for experience and wisdom, 
is untrue). 

Axiom 141 — (Some very old heads have very young 
xp erience, and vice versa) . 

Axiom 142 — (So far as outward respect or civili- 
ties are concerned, regard for white hairs is commend- 
able, yet we would refrain from bowing to the opinion 
of men simply upon the warrant of old age) m 

Axiom 143 — (The mind may be weakened by too 
much knowledge), and — 

Axiom 144 — (A pedant is generally a useless tool in 
society). 

Axiom 145 — (The study of subjects which are not 
related to our pursuits is an unnecessary tax upon 
the mind, and consumes a mental force which could 
be profitably applied in another direction). 

Our schools, we regret to state, are inclined to err 
in this respect, and students of this age learn very 
little of many subjects. They are consequently not pro- 



40 Behold! tie Naked Truth. 

ficient in any particular branch of their studies, because 
they have not been able to devote sufficient time and 
attention to any one branch. 

Axiom 146 — (When an ambitious lad receives his 
diploma for having successfully mastered an exam- 
ination^ more or less complete, he imagines that his 
position in society is assured, and does not under- 
stand the actual insignificance of his position). 

Axiom 147 — (Men who have read a great deal are 
not necessarily those tvhose conclusions are the most 
lucid). 

We do not wish to imply that men who do not read 
much are the wisest, but we do maintain that a brain 
is easily over-taxed by too much reading, and con- 
sequently weakened by a confusion of thought. 

Axiom 148 — {If the proof of ivisdom rests upon 
mental conclusions, then some of the greatest repu- 
tations should abdicate their claim to it). 



CHAPTER XV. 

RESPECT. 

Axiom 149 — (All who respect themselves are worthy 
of respect). 

Axiom 150 — (Respect for the jwblic and for the 
individual is indispensable to favorable social re- 
lations) . 

Axiom 151 — {A man has no more right to ignore 
the claim of individuals or the public to his regard 
than he has to disregard the law). 



Behold ! the Naked Truth. 41 

It is a primary and natural claim. 

We dwell with repugnance upon the ways of the 
world in this particular. It is a question, however, of 
such importance that we must needs broach it. 

Axiom 152 — {A ivant of charity and tolerance 
breeds disrespect). 

And men seem, at times, to ignore that others have 
a right to breathe as well as they. 

Axiom 153 — {The proud man places the for- 
midable barrier of his self-esteem betiveen himself 
and a poor neighbor, who in his turn attempts to 
rub his soiled clothing against his proud neighbor's 
new suit. Both are at fault beyond argument). 

Axiom 154 — {True nobility consists in a liberal 
allowance made for human deficiencies and a care- 
ful abstinence from uncharitable estimates). 

Axiom 155 — {Public respect is a sentiment founded 
upon justice ; it is a charitable verdict found by rea- 
son in favor of social relations). 

. Axiom 156 — {T lie motive tohich inspires respect is 
reflected from the object. Admiration, love, gener- 
osity, fear, speculation, justice, cdl are primary mo- 
tives for respect). 

Axiom 157 — {A respect prompted by liberality is 
the most essential, and may be termed civil regard). 

This respect is ignorant of the objects, virtues, or 
claims. It pays a generous regard to men as a matter 
of duty, when those men apparently respect them- 
selves It does not inquire into the origin, antecedents 

or credit of the individual, but gracefully and carefully 
4- 



42 Behold ! the Naked Truth. 

avoids offending those who are inoffensive. This 
virtue, which we term civil regard, is unfortunately dis- 
appearing among us. And we may assign the cause 
to a rapidly increasing selfishness. Men nowadays 
seem to be essentially wrapt up in themselves ; in their 
estimation they appear so conspicuously large, that it 
is quite impossible for them to see any one behind 
that loved figure. We find men continually and re- 
ciprocally offending each other by ignoring the rights 
that each have to a formal regard at least. Men strain 
this propensity to the verge of effeminacy, and not only 
forget their duty toward men, but absolutely extend 
their rudeness to the weaker sex. In this respect they 
are not as well bred as dogs, for dogs at least have 
some regard for their females, whereas these (so-called 
men) are seemingly too delicate, you know, to experi- 
ence even animal virtues — it's so very annoying, you, 
know. We brand such men as useless asses in society,, 
and a stout flogging is good medicine for such speci- 
mens, but they never expose themselves to that, you 
know. How often do we not see poor, weak, over- 
worked girls, suspending their sickly little frames and 
staggering as culprits do, on the end of a rope, (in this 
case, on the strap of a horse-car) while stout, well-fed, 
cocktail-soaked abortions, calling themselves men, 
recline their selfishness and their effeminacy in a com- 
fortable seat. We brand such men as cowards ; they 
have neither the courage to be generous, nor the in- 
stinct to be men. 

Axiom 158 — {All men have their good and their 
bad characteristics ; both high and low possess their 
virtues and their defects. A mutual consideration 
of this fact will enlighten men of all social spheres, 
and make them tolerant). 



Behold! the miked Truth. 43 

Axiom i 59 — (An ordinary beast deserves a certain 
regard, why not all men who are apparently law- 
abiding). 

Axiom 160 — (In respecting strangers, it is evident 
that appearances only can guide the judgment % and 
all men should be respected ivho apparently respect 
themselves) . 

Axiom 161 — (Real charity consists in an intelli- 
gent and careful abstinence from trespassing upon 
the premises of foreign susceptibilities). 

LOVE. 

Axiom 162 — (Love is begotten by duty and fancy). 

The former cause produces a steady, honest and per- 
manent love ; the latter a romantic, visionary, passion- 
ate and perishable love ; both are the effect of imagina- 
tion, but applied differently. Love originates in 
sympathy or admiration ; the former produces a per- 
manent love, the latter a temporary one. 

Axiom 163 — (Love is a natural intoxicator,for which 
illusion has a great affinity). 

If there exists a love that men do venerate, it is a 
mother's love. The only phase in nature that contra- 
dicts philosophy, and gives a point to supernatural 
maxims. The shrine that holds a mother's love will 
be adored by sceptics. And he who loves at all must 
worship it. A mother's love bestows upon mankind . 
its better and nobler impulses. All other loves but specu- 
late upon a transient attachment. 

Axiom i 64 — ( Love by f tree of exaggerated apprecia- 
tion loses its appreciating faculty), therefore — 

Axiom 165 — (A lover' s estimate is always incorrect). 



44 Behold ! the Naked Truth. 

In other words, as the old proverb says, "Love's 
geese are all swans," and — 

Axiom 166— (Love, like religion, must be too 
sanguine). 

A passionate lover will not be satisfied to bathe in the 
charmed waters of fancy's stream. No, he must drown 
himself therein, to realize fully the extent of his passion; 
for— 

Axiom 167 — (Love quenches its thirst at the 
fountain of rashness). 

We will not attempt to show how this species of 
fanaticism can be avoided. Perhaps if love's exaggeia- 
tion was destroyed, love might perish with it, and 
we by no means would destroy that romance of life, 
though we would have it modified. 

GENEROSITY. 

Generosity has so many phases that we hesitate to 
solve it. 

Axiom 168 — (True generosity is an act prompted 
by a sympathetic and uncalculating desire to assist). 

Real generosity is, in fact, almost a curiosity in this 
age. 

Axiom 169 — (Xowadays generosity is based on 
substantial motives, and is by no means disinter, 
ested in its disbursements). 

Big capitalists and speculators, for instance, will 
disgorge, with no apparent pain nor ungraceful con- 
tortion of the facial indicator, large sums of money 
for charitable purposes — it is a new mode ofadvertis- 



Behold! the Naked Truth. 45 

ing one's self. Those very men would kick a starving- 
wretch from their threshold with an absolute indiffer- 
ence. Why this seeming inconsistency ? because — 

Axiom 170— [Generosity, as tinder stood and prac- 
ticed by men generally, demands a consideration for 
its offices). 

Axiom 171 — {Men give and lend only to those who 
can offer a direct or indirect remuneration, or who 
at least appear to possess such facilities for pay- 
ment in a not far distant future). 

Axiom 172 — (When a man is absolutely deprived 
of the 'necessaries of life and has before him but an 
unpromising future, he can only obtain assistance as 
a pauper). 

This fact is so common that we allude to it with 
the unblushing face of habitual guilt. The exceptions 
to this disgraceful propensity are nearly extinct. We 
conclude, therefore, that — 

Axiom i 73 — {Men are generous when their gen- 
erosity can bear interest). 

That interest may be more or less insured by col- 
lateral value, or it may be secured in imagination by 
faith in some religious promissory note ; be that as 
it may. a consideration infallibly gives the blush to an 
apparently disinterested donation, and whatever gener- 
osity has existed, or may exist, we find it now practi- 
cally a business transaction, more or less clothed in a 
romantic and hypocritical garb. 

Axiom 174 — {Instead of seeking objects to assist, 
men are perpetually endeavoring to avoid meeting 
persons who may need their assistance) . 



46 Behold! the Naked Truth. 

Concluding this, our first book of the series (Behold! 
the Naked Truth,), we would say that — 

Axiom 175 — {Upon the endurance of argument de- 
pends the reign of "peace ; and the people's happiness 
rests upon the temper of their umpires). 

In this age we claim to be less exposed to the bar- 
barous custom of recourse to arms. We will admit 
that our arbitrations are more protracted than they 
were in the past. Yet the great unavoidable physical 
contest is the general ultimatum of an arbitration; and 
our wars are even more barbarous than those of the past. 

The principle upon which men regulate their dis- 
putes nowadays may be explained as follows : Settle it 
amicably by argument if possible, but never retreat if 
you can gain your point by physical exertion. 

Axiom 176 — {The right of might generally closes the 
most convincing and intelligent argument). 

In olden times men talked much less, because they 
could not do it as easily as they can now ; their vocab- 
ulary was limited, ours is confusingly elaborate, and 
consequently our arguments are more extended; but the 
finale is now as it was in the past, namely, the knock- 
down argument ; very convincing, yet how. unjust! 
Our motto would be : Arguments not swords. 

Axiom 177 — {The people can rule if they abstain 
entirely from sanguinary measures). 

They can rule simply by expressing their desires, and 
laughing down the opposition which centralization of 
wealth advances. 

Unfortunately the people are like the menagery ele- 
phant, which knows not its strength ; no more do they. 
When they discover it they break everything, including 
their interests.) 



Nalcd Truth. 47 

Axiom 17S — {The people are immensely powerful 
when they quietly assert their rights; recourse to arms 
has always worked their ruin). 

Men do not think enough, and are too easily affected 
by that universal disease known as self-imposed mental 
blindness. But this disease is not confined to the 
ranks of the ignorant and credulous, for we find prom. 
inent statesmen and judges can be infected : and, with 
a patch of fraud upon their brow, crying piteously, 
"TTe cannot see ! that which does not favor our poli- 
tics."'" We brand such men as fools, or knaves. If 
the former, they should resign for their incompetency : 
if the latter, they should be impeached for treason, for — 

Axiom 179 — {The verdict of a jury that considers 
no evidence, is essentially an inquisition and an out- 
rage upon reason, justice and civil rights). 

Americus. 

(to be coxxiyrEP. 1 




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